תורה
יכוין בקריאת חמשה פסוקים אלו שהם כנגד הֶ דמילוי הה ראשונה דשם ב''ן להשאיר בו הארה מתוספת נפש משבת שעברה:
לג (יא) בָּרֵ֤ךְ יְהֹוָה֙ חֵיל֔וֹ וּפֹ֥עַל יָדָ֖יו תִּרְצֶ֑ה מְחַ֨ץ מׇתְנַ֧יִם קָמָ֛יו וּמְשַׂנְאָ֖יו מִן־יְקוּמֽוּן׃ {ס}
בָּרֵךְ יְיָ נִכְסוֹהִי וְקֻרְבַּן יְדוֹהִי תְּקַבַּל בְּרַעֲוָא תְּבַר חַרְצָא דְסָנְאוֹהִי וּדְבַעֲלֵי דְבָבוֹהִי דְּלָא יְקוּמוּן:
(יב) לְבִנְיָמִ֣ן אָמַ֔ר יְדִ֣יד יְהֹוָ֔ה יִשְׁכֹּ֥ן לָבֶ֖טַח עָלָ֑יו חֹפֵ֤ף עָלָיו֙ כׇּל־הַיּ֔וֹם וּבֵ֥ין כְּתֵפָ֖יו שָׁכֵֽן׃ {ס}
לְבִנְיָמִן אֲמַר רְחִימָא דַיְיָ יִשְׁרֵי לְרָחְצָן עֲלוֹהִי יְהִי מָגֵן עֲלוֹהִי כָּל יוֹמָא וּבְאַרְעֵיהּ תִּשְׁרֵי שְׁכִנְתָּא:
(יג) וּלְיוֹסֵ֣ף אָמַ֔ר מְבֹרֶ֥כֶת יְהֹוָ֖ה אַרְצ֑וֹ מִמֶּ֤גֶד שָׁמַ֙יִם֙ מִטָּ֔ל וּמִתְּה֖וֹם רֹבֶ֥צֶת תָּֽחַת׃
וּלְיוֹסֵף אֲמַר מְבָרָכָא מִן קֳדָם יְיָ אַרְעֵיהּ עָבְדָא מַגְדָּנִין מִטַּלָּא דִשְׁמַיָּא מִלְּעֵלָּא וּמִמַּבּוּעֵי עֵינָוָן וּתְהוֹמִין דְּנָגְדָּן מִמַּעֲמַקֵּי אַרְעָא מִלְּרָע:
(יד) וּמִמֶּ֖גֶד תְּבוּאֹ֣ת שָׁ֑מֶשׁ וּמִמֶּ֖גֶד גֶּ֥רֶשׁ יְרָחִֽים׃
וְעָבְדָא מִגְדָּנִין וַעֲלָלָן מִיבוּל שִׁמְשָׁא וְעָבְדָא מִגְדָּנִין מֵרֵישׁ יְרַח בִּירַח:
(טו) וּמֵרֹ֖אשׁ הַרְרֵי־קֶ֑דֶם וּמִמֶּ֖גֶד גִּבְע֥וֹת עוֹלָֽם׃
וּמֵרֵישׁ טוּרַיָּא בַּכִּירַיָּא וּמִטּוּב רָמָן דִּלָא פָסְקָן:
33 (11) Bless, Lord, his substance, and accept the work of his hands: smite through the loins those who rise against him, and those who hate him, that they rise not again.
(12) And of Binyamin he said, The beloved of the Lord; he shall dwell in safety by him; he shall cover him all the day long, and he shall dwell between his shoulders.
(13) And of Yosef he said, Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that couches beneath,
(14) and for the precious fruits brought forth by the sun, and for the precious things put forth by the moon,
(15) and for the chief things of the ancient mountains, and for the precious things of the primordial hills,
נביאים
ח (סד) בַּיּ֣וֹם הַה֗וּא קִדַּ֨שׁ הַמֶּ֜לֶךְ אֶת־תּ֣וֹךְ הֶחָצֵ֗ר אֲשֶׁר֙ לִפְנֵ֣י בֵית־יְהֹוָ֔ה כִּי־עָ֣שָׂה שָׁ֗ם אֶת־הָֽעֹלָה֙ וְאֶת־הַמִּנְחָ֔ה וְאֵ֖ת חֶלְבֵ֣י הַשְּׁלָמִ֑ים כִּֽי־מִזְבַּ֤ח הַנְּחֹ֙שֶׁת֙ אֲשֶׁ֣ר לִפְנֵ֣י יְהֹוָ֔ה קָטֹ֗ן מֵֽהָכִיל֙ אֶת־הָעֹלָ֣ה וְאֶת־הַמִּנְחָ֔ה וְאֵ֖ת חֶלְבֵ֥י הַשְּׁלָמִֽים׃
בְּיוֹמָא הַהוּא קַדִישׁ מַלְכָּא יַת גוֹ דָרְתָא דִי קֳדָם בֵּית מַקְדְשָׁא דַייָ אֲרֵי עֲבַד תַּמָן יַת עֲלָתָא וְיַת מִנְחָתָא וְיַת תַּרְבֵּי נִכְסַת קוּדְשַׁיָא אֲרֵי מַדְבְּחָא דִנְחָשָׁא דִי קֳדָם יְיָ דָחִיק מִלְסוֹבָרָא יַת עֲלָתָא וְיַת מִנְחָתָא וְיַת תַּרְבֵּי נִכְסַת קוּדְשַׁיָא:
(סה) וַיַּ֣עַשׂ שְׁלֹמֹ֣ה בָעֵת־הַהִ֣יא ׀ אֶת־הֶחָ֡ג וְכׇל־יִשְׂרָאֵ֣ל עִמּוֹ֩ קָהָ֨ל גָּד֜וֹל מִלְּב֥וֹא חֲמָ֣ת ׀ עַד־נַ֣חַל מִצְרַ֗יִם לִפְנֵי֙ יְהֹוָ֣ה אֱלֹהֵ֔ינוּ שִׁבְעַ֥ת יָמִ֖ים וְשִׁבְעַ֣ת יָמִ֑ים אַרְבָּעָ֥ה עָשָׂ֖ר יֽוֹם׃
וַעֲבַד שְׁלֹמֹה בְּעִדָנָא הַהִיא יַת חַגָא וְכָל יִשְׂרָאֵל עִמֵיהּ קְהָלָא רַב מִמַעֲלָנָא דַחֲמָת עַד נַחֲלָא דְמִצְרַיִם קֳדָם יְיָ אֱלָהָנָא שַׁבְעָא יוֹמִין חֲנֻכַּת בֵּיתָא וְשַׁבְעָא יוֹמִין חַגָא אַרְבַּעַת עֲשַׂר יוֹמִין:
(סו) בַּיּ֤וֹם הַשְּׁמִינִי֙ שִׁלַּ֣ח אֶת־הָעָ֔ם וַֽיְבָרְכ֖וּ אֶת־הַמֶּ֑לֶךְ וַיֵּלְכ֣וּ לְאׇהֳלֵיהֶ֗ם שְׂמֵחִים֙ וְט֣וֹבֵי לֵ֔ב עַ֣ל כׇּל־הַטּוֹבָ֗ה אֲשֶׁ֨ר עָשָׂ֤ה יְהֹוָה֙ לְדָוִ֣ד עַבְדּ֔וֹ וּלְיִשְׂרָאֵ֖ל עַמּֽוֹ׃
בְּיוֹמָא תְמִינָאָה שַׁלַח יַת עַמָא וּבָרִיכוּ יַת מַלְכָּא וַאֲזַל לְקִרְוֵיהוֹן כַּד חָדָן וְשַׁפִּירָא לִבְּהוֹן עַל כָּל טַבְתָא דַעֲבַד יְיָ לְדָוִד עַבְדֵיהּ וּלְיִשְׂרָאֵל עַמֵיהּ:
ט (א) וַֽיְהִי֙ כְּכַלּ֣וֹת שְׁלֹמֹ֔ה לִבְנ֥וֹת אֶת־בֵּית־יְהֹוָ֖ה וְאֶת־בֵּ֣ית הַמֶּ֑לֶךְ וְאֵת֙ כׇּל־חֵ֣שֶׁק שְׁלֹמֹ֔ה אֲשֶׁ֥ר חָפֵ֖ץ לַעֲשֽׂוֹת׃ {פ}
וַהֲוָה כַּד שֵׁיצֵי שְׁלֹמֹה לְמִבְנֵי יַת בֵּית מַקְדְשָׁא דַייָ וְיַת בֵּית מַלְכָּא וְיַת כָּל רְעוּת שְׁלֹמֹה דְאִתְרְעֵי לְמֶעְבַּד:
(ב) וַיֵּרָ֧א יְהֹוָ֛ה אֶל־שְׁלֹמֹ֖ה שֵׁנִ֑ית כַּאֲשֶׁ֛ר נִרְאָ֥ה אֵלָ֖יו בְּגִבְעֽוֹן׃
וְאִתְגְלֵי יְיָ לִשְׁלֹמֹה תִּנְיָנוּת כְּמָא דְאִתְגְלֵי לֵיהּ בְּגִבְעוֹן:
8 (64) On the same day did the king hallow the middle of the court that was before the house of the Lord: for there he offered burnt offerings, and meal offerings, and the fat of the peace offerings: because the altar of brass that was before the Lord was too little to receive the burnt offerings, and meal offerings, and the fat of the peace offerings.
(65) And at that time Shelomo held a feast, and all Yisra᾽el with him, a great congregation, from the entrance of Ḥamath to the wadi of Miżrayim, before the Lord our God, seven days and seven days, namely fourteen days.
(66) On the eighth day he sent the people away: and they blessed the king, and went to their tents joyful and glad of heart for all the goodness that the Lord had done for David his servant, and for Yisra᾽el his people.
9 (1) And it came to pass, when Shelomo had finished the building of the house of the Lord, and the king’s house, and all Shelomo’s desire which he was pleased to do,
(2) that the Lord appeared to Shelomo a second time, as he had appeared to him at Giv῾on.
כתובים
עז (טז) גָּאַ֣לְתָּ בִּזְר֣וֹעַ עַמֶּ֑ךָ בְּנֵֽי־יַעֲקֹ֖ב וְיוֹסֵ֣ף סֶֽלָה׃
פְּרַקְתָּא בִגְבוּרַת אֶדְרְעָךְ עַמָךְ בָּנַיָא דְאוֹלִיד יַעֲקֹב וְזָן יוֹסֵף לְעַלְמִין:
(יז) רָ֘א֤וּךָ מַּ֨יִם ׀ אֱֽלֹהִ֗ים רָא֣וּךָ מַּ֣יִם יָחִ֑ילוּ אַ֝֗ף יִרְגְּז֥וּ תְהֹמֽוֹת׃
חֲמוֹן שְׁכִנְתָּךְ בְּגוֹ יַמָא אֱלָהָא חֲמוֹן גְבוּרְתָּךְ עַל יַמָא רְתַתּוּן עַמַיָא לְחוֹד אִתְרַגְזוּן תְּהוֹמַיָא:
(יח) זֹ֤רְמוּ מַ֨יִם ׀ עָב֗וֹת ק֭וֹל נָֽתְנ֣וּ שְׁחָקִ֑ים אַף־חֲ֝צָצֶ֗יךָ יִתְהַלָּֽכוּ׃
אָחִיתוּ מַיָא עֲנָנֵי שְׁמַיָא קָלִין יַהֲבוּ שְׁחָקֵי לְחוֹד כִּפֵּי גִרְרָךְ אָזְלִין וּמִשְׁתַּלְהֲבִין:
(יט) ק֤וֹל רַֽעַמְךָ֨ ׀ בַּגַּלְגַּ֗ל הֵאִ֣ירוּ בְרָקִ֣ים תֵּבֵ֑ל רָגְזָ֖ה וַתִּרְעַ֣שׁ הָאָֽרֶץ׃
קָל אַכְלְיוּתָךְ בְּגַלְגְלָא אִשְׁתְּמַע אַנְהִירוּ בְרָקִין תֵּבֵל רִגְזַת וְאִתְרְגִיפַת אַרְעָא:
(כ) בַּיָּ֤ם דַּרְכֶּ֗ךָ (ושביליך) [וּֽ֭שְׁבִילְךָ] בְּמַ֣יִם רַבִּ֑ים וְ֝עִקְּבוֹתֶ֗יךָ לֹ֣א נֹדָֽעוּ׃
בְּיַמָא דְסוּף אוֹרְחָךְ וְכִבְשָׁךְ בְּמַיִן סַגִיעִין וְרוּשְׁמַת פְּסִיעָתָךְ לָא אִתְיְדַעוּ:
77 (16) Thou hast with Thy arm redeemed Thy people, the sons of Ya῾aqov and Yosef. (Sela.)
(17) The waters saw Thee, O God, the waters saw Thee: they were afraid: the depths also trembled.
(18) The clouds poured out water: the skies sent out a sound: Thy arrows also went abroad.
(19) The voice of Thy thunder was in the whirlwind: the lightnings lightened the world: the earth trembled and shook.
(20) Thy way was in the sea, and Thy path in the great waters, and Thy footsteps were not known.
משנה
א. אַרְבָּעָה נְדָרִים הִתִּירוּ חֲכָמִים, נִדְרֵי זֵרוּזִין, וְנִדְרֵי הֲבַאי, וְנִדְרֵי שְׁגָגוֹת, וְנִדְרֵי אֳנָסִים. נִדְרֵי זֵרוּזִין, כֵּיצַד. הָיָה מוֹכֵר חֵפֶץ וְאָמַר, קוֹנָם שֶׁאֵינִי פוֹחֵת לְךָ מִן הַסֶּלַע, וְהַלָּה אוֹמֵר, קוֹנָם שֶׁאֵינִי מוֹסִיף לְךָ עַל הַשֶּׁקֶל, שְׁנֵיהֶן רוֹצִין בִּשְׁלֹשָׁה דִינָרִין. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, אַף הָרוֹצֶה לְהַדִּיר אֶת חֲבֵרוֹ שֶׁיֹּאכַל אֶצְלוֹ, אוֹמֵר, כָּל נֶדֶר שֶׁאֲנִי עָתִיד לִדֹּר הוּא בָטֵל, וּבִלְבַד שֶׁיְּהֵא זָכוּר בִּשְׁעַת הַנֶּדֶר:
ב. נִדְרֵי הֲבַאי, אָמַר, קוֹנָם אִם לֹא רָאִיתִי בַדֶּרֶךְ הַזֶּה כְיוֹצְאֵי מִצְרָיִם, אִם לֹא רָאִיתִי נָחָשׁ כְּקוֹרַת בֵּית הַבָּד. נִדְרֵי שְׁגָגוֹת, אִם אָכָלְתִּי וְאִם שָׁתִיתִי, וְנִזְכַּר שֶׁאָכַל וְשָׁתָה. שֶׁאֲנִי אוֹכֵל וְשֶׁאֲנִי שׁוֹתֶה, וְשָׁכַח וְאָכַל וְשָׁתָה. אָמַר, קוֹנָם אִשְׁתִּי נֶהֱנֵית לִי, שֶׁגָּנְבָה אֶת כִּיסִי וְשֶׁהִכְּתָה אֶת בְּנִי, וְנוֹדַע שֶׁלֹּא הִכַּתּוּ וְנוֹדַע שֶׁלֹּא גְנָבָתּוּ. רָאָה אוֹתָן אוֹכְלִים תְּאֵנִים וְאָמַר, הֲרֵי עֲלֵיכֶם קָרְבָּן, וְנִמְצְאוּ אָבִיו וְאֶחָיו, וְהָיוּ עִמָּהֶן אֲחֵרִים, בֵּית שַׁמַּאי אוֹמְרִים, הֵן מֻתָּרִין וּמַה שֶּׁעִמָּהֶן אֲסוּרִין. וּבֵית הִלֵּל אוֹמְרִים, אֵלּוּ וָאֵלּוּ מֻתָּרִין:
ג. נִדְרֵי אֳנָסִים, הִדִּירוֹ חֲבֵרוֹ שֶׁיֹּאכַל אֶצְלוֹ, וְחָלָה הוּא אוֹ שֶׁחָלָה בְנוֹ אוֹ שֶׁעִכְּבוֹ נָהָר, הֲרֵי אֵלּוּ נִדְרֵי אֳנָסִין:
ד. נוֹדְרִין לָהֳרָגִין וְלָחֳרָמִין וְלַמּוֹכְסִין שֶׁהִיא תְרוּמָה אַף עַל פִּי שֶׁאֵינָהּ תְּרוּמָה, שֶׁהֵן שֶׁל בֵּית הַמֶּלֶךְ אַף עַל פִּי שֶׁאֵינָן שֶׁל בֵּית הַמֶּלֶךְ. בֵּית שַׁמַּאי אוֹמְרִים, בַּכֹּל נוֹדְרִין, חוּץ מִבִּשְׁבוּעָה. וּבֵית הִלֵּל אוֹמְרִים, אַף בִּשְׁבוּעָה. בֵּית שַׁמַּאי אוֹמְרִים, לֹא יִפְתַּח לוֹ בְנֶדֶר. וּבֵית הִלֵּל אוֹמְרִים, אַף יִפְתַּח לוֹ. בֵּית שַׁמַּאי אוֹמְרִים, בְּמַה שֶּׁהוּא מַדִּירוֹ. וּבֵית הִלֵּל אוֹמְרִים, אַף בְּמַה שֶּׁאֵינוֹ מַדִּירוֹ. כֵּיצַד, אָמְרוּ לוֹ, אֱמוֹר קוֹנָם אִשְׁתִּי נֶהֱנֵית לִי, וְאָמַר קוֹנָם אִשְׁתִּי וּבָנַי נֶהֱנִין לִי, בֵּית שַׁמַּאי אוֹמְרִים, אִשְׁתּוֹ מֻתֶּרֶת וּבָנָיו אֲסוּרִין. וּבֵית הִלֵּל אוֹמְרִים, אֵלּוּ וָאֵלּוּ מֻתָּרִין:
ה. הֲרֵי נְטִיעוֹת הָאֵלּוּ קָרְבָּן אִם אֵינָן נִקְצָצוֹת, טַלִּית זוֹ קָרְבָּן אִם אֵינָהּ נִשְׂרֶפֶת, יֵשׁ לָהֶן פִּדְיוֹן. הֲרֵי נְטִיעוֹת הָאֵלּוּ קָרְבָּן עַד שֶׁיִּקָּצְצוּ, טַלִּית זוֹ קָרְבָּן עַד שֶׁתִּשָּׂרֵף, אֵין לָהֶם פִּדְיוֹן:
ו. הַנּוֹדֵר מִיּוֹרְדֵי הַיָּם, מֻתָּר בְּיוֹשְׁבֵי הַיַּבָּשָׁה. מִיּוֹשְׁבֵי הַיַּבָּשָׁה, אָסוּר בְּיוֹרְדֵי הַיָּם, שֶׁיּוֹרְדֵי הַיָּם בִּכְלָל יוֹשְׁבֵי הַיַּבָּשָׁה. לֹא כָאֵלּוּ שֶׁהוֹלְכִין מֵעַכּוֹ לְיָפוֹ, אֶלָּא בְמִי שֶׁדַּרְכּוֹ לְפָרֵשׁ:
ז. הַנּוֹדֵר מֵרוֹאֵי הַחַמָּה, אָסוּר אַף בַּסּוּמִין, שֶׁלֹּא נִתְכַּוֵּן זֶה אֶלָּא לְמִי שֶׁהַחַמָּה רוֹאָה אוֹתוֹ:
ח. הַנּוֹדֵר מִשְּׁחוֹרֵי הָרֹאשׁ, אָסוּר בַּקֵּרְחִין וּבְבַעֲלֵי שֵׂיבוֹת, וּמֻתָּר בַּנָּשִׁים וּבַקְּטַנִּים, שֶׁאֵין נִקְרָאִין שְׁחוֹרֵי הָרֹאשׁ אֶלָּא אֲנָשִׁים:
ט. הַנּוֹדֵר מִן הַיִּלּוֹדִים, מֻתָּר בַּנּוֹלָדִים. מִן הַנּוֹלָדִים, אָסוּר בַּיִּלּוֹדִים. רַבִּי מֵאִיר מַתִּיר אַף בַּיִּלּוֹדִים. וַחֲכָמִים אוֹמְרִים, לֹא נִתְכַּוֵּן זֶה אֶלָּא בְמִי שֶׁדַּרְכּוֹ לְהוֹלִיד:
י. הַנּוֹדֵר מִשּׁוֹבְתֵי שַׁבָּת, אָסוּר בְּיִשְׂרָאֵל וְאָסוּר בַּכּוּתִים. מֵאוֹכְלֵי שׁוּם, אָסוּר בְּיִשְׂרָאֵל וְאָסוּר בַּכּוּתִים. מֵעוֹלֵי יְרוּשָׁלַיִם, אָסוּר בְּיִשְׂרָאֵל וּמֻתָּר בַּכּוּתִים:
יא. קוֹנָם שֶׁאֵינִי נֶהֱנֶה לִבְנֵי נֹחַ, מֻתָּר בְּיִשְׂרָאֵל וְאָסוּר בְּאֻמּוֹת הָעוֹלָם. שֶׁאֵינִי נֶהֱנֶה לְזֶרַע אַבְרָהָם, אָסוּר בְּיִשְׂרָאֵל וּמֻתָּר בְּאֻמּוֹת הָעוֹלָם. שֶׁאֵינִי נֶהֱנֶה לְיִשְׂרָאֵל, לוֹקֵחַ בְּיוֹתֵר וּמוֹכֵר בְּפָחוֹת. שֶׁיִּשְׂרָאֵל נֶהֱנִין לִי, לוֹקֵחַ בְּפָחוֹת וּמוֹכֵר בְּיוֹתֵר, אִם שׁוֹמְעִין לוֹ. שֶׁאֵינִי נֶהֱנֶה לָהֶן וְהֵן לִי, יְהַנֶּה לַנָּכְרִים. קוֹנָם שֶׁאֵינִי נֶהֱנֶה לָעֲרֵלִים, מֻתָּר בְּעַרְלֵי יִשְׂרָאֵל וְאָסוּר בְּמוּלֵי הַגּוֹיִם. קוֹנָם שֶׁאֵינִי נֶהֱנֶה לַמּוּלִים, אָסוּר בְּעַרְלֵי יִשְׂרָאֵל וּמֻתָּר בְּמוּלֵי הַגּוֹיִם, שֶׁאֵין הָעָרְלָה קְרוּיָה אֶלָּא לְשֵׁם הַגּוֹיִם, שֶׁנֶּאֱמַר (ירמיה ט) כִּי כָל הַגּוֹיִם עֲרֵלִים וְכָל בֵּית יִשְׂרָאֵל עַרְלֵי לֵב, וְאוֹמֵר (שמואל א יז) וְהָיָה הַפְּלִשְׁתִּי הֶעָרֵל הַזֶּה, וְאוֹמֵר (שמואל ב א) פֶּן תִּשְׂמַחְנָה בְּנוֹת פְּלִשְׁתִּים, פֶּן תַּעֲלֹזְנָה בְּנוֹת הָעֲרֵלִים. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, מְאוּסָה עָרְלָה שֶׁנִּתְגַּנּוּ בָהּ הָרְשָׁעִים, שֶׁנֶּאֱמַר, כִּי כָל הַגּוֹיִם עֲרֵלִים. רַבִּי יִשְׁמָעֵאל אוֹמֵר, גְּדוֹלָה מִילָה שֶׁנִּכְרְתוּ עָלֶיהָ שְׁלֹשׁ עֶשְׂרֵה בְרִיתוֹת. רַבִּי יוֹסֵי אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁדּוֹחָה אֶת הַשַּׁבָּת הַחֲמוּרָה. רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁלֹּא נִתְלָה לוֹ לְמֹשֶׁה הַצַדִּיק עָלֶיהָ מְלֹא שָׁעָה. רַבִּי נְחֶמְיָה אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁדּוֹחָה אֶת הַנְּגָעִים. רַבִּי אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁכָּל הַמִּצְוֹת שֶׁעָשָׂה אַבְרָהָם אָבִינוּ לֹא נִקְרָא שָׁלֵם, עַד שֶׁמָּל, שֶׁנֱּאֶמַר (בראשית יז), הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים. דָּבָר אַחֵר, גְּדוֹלָה מִילָה, שֶׁאִלְמָלֵא הִיא, לֹא בָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, שֶׁנֶּאֱמַר (ירמיה לג), כֹּה אָמַר ה' אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה, חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי:
1. The Sages dissolved four types of vows without the requirement of a request to a halakhic authority: Vows of exhortation, vows of exaggeration, vows that are unintentional, and vows whose fulfillment is impeded by circumstances beyond one’s control. The mishna explains: Vows of exhortation are those by which one encourages another using vow terminology that is exaggerated. How so? One was selling an item and said: I will not lower the price for you to less than a sela, as that is konam, forbidden as if it were an offering, for me. And the other one, the buyer, says: I will not raise my payment to you to more than a shekel, as that is konam for me. In this case, one may assume that both want to complete the deal at three dinars, and they did not intend to vow but only exaggerated for purposes of bargaining. Rabbi Eliezer ben Ya’akov says: Even one who wants to take a vow prohibiting another from benefiting from him, but only in order that he should eat with him, not intending to take an actual vow, should say to him at the outset: Any vow that I take in the future is void. And this statement is effective, provided that he remembers at the time of the vow that his intent at the beginning of the year was to render it void.
2. Vows of exaggeration that the Sages dissolved without a request to a halakhic authority, as described in the first mishna in the chapter, include the following examples. If one said concerning a certain item: It is konam for me if I did not see on this road as many people as those who ascended from Egypt, or if he said: It is konam for me if I did not see a snake as large as the beam of an olive press, in these cases the speaker did not intend to vow but used hyperbole to demonstrate a point, and it is understood by others that the expression is not to be taken literally. What are examples of vows that are unintentional that are dissolved, as taught at the beginning of the chapter? One who vows: This loaf is forbidden to me as if it were an offering [konam] if I ate or if I drank, and then he remembers that he ate or drank. Or, one who vows: This loaf is konam for me if I will eat or if I will drink, and he then forgets and eats or drinks. Also, one who said: Benefiting from me is konam for my wife because she stole my purse or she hit my son, and then it became known that she had not hit him or it became known that she had not stolen. The mishna lists another example of an unintentional vow: One who saw people entering his courtyard and eating figs, and because he did not want them to do so he said: The figs are forbidden to you like an offering. And then it was found that his father and brother were in the group, and there were others with them as well, and certainly he did not intend to take a vow prohibiting his father and brother from eating the figs. In such a case, Beit Shammai says: They, his father and brother, are permitted to eat the figs, and those others that were with them are prohibited from doing so. And Beit Hillel says: Both these and those are permitted to eat the figs, as will be clarified in the Gemara.
3. What are examples of vows impeded by circumstances beyond one’s control? If one’s friend took a vow with regard to him that he should eat with him, and he became sick, or his son became sick, or a river that he was unable to cross barred him from coming, these are examples of vows whose fulfillment are impeded by circumstances beyond one’s control. They are not binding and do not require dissolution.
4. One may take a vow to murderers, i.e., people suspected of killing others over monetary matters; or to robbers [ḥaramin]; or to tax collectors who wish to collect tax, that the produce in his possession is teruma although it is not teruma. One may also take a vow to them that the produce in his possession belongs to the house of the king, although it does not belong to the house of the king. One may take a false vow to save himself or his possessions, as a statement of this sort does not have the status of a vow. Beit Shammai say: One may vow in such a case, although he has no intention that his words be true, using every means of taking a vow or making a prohibition in order to mislead those people, except for by taking of an oath, due to its more stringent nature. And Beit Hillel say: One may mislead them even by taking an oath. Beit Shammai say: When negotiating with a robber, one should not initiate by taking a vow for him unless the robber does not believe his claim, in which case he may take a vow to reinforce his words. And Beit Hillel say: He may even initiate by taking a vow to him. Beit Shammai say: One may take a vow only about that which the robber compels him to take a vow but may not add to it. And Beit Hillel say: One may take a vow even about that which he does not compel him to take a vow. The mishna explains the previous statement: How so? If the extortionist said to him that he should say: Benefiting from me is konam for my wife if the vow is not true, and he said: Benefiting from me is konam for my wife and my children, Beit Shammai say: His wife is permitted to benefit from him, since the extortionist demanded that he take that vow, but his children, whom he added of his own accord, are prohibited from benefiting from their father. And Beit Hillel say: Both these and those are permitted to benefit from him.
5. If one sees his property in danger of being destroyed, and takes a vow stating, for example: These saplings are like an offering if they are not cut down, or: This garment is like an offering if it is not burned, these items are consecrated if the saplings remain standing or if the garment is not burned. In addition, they are subject to the possibility of redemption just as other items consecrated for maintenance of the Temple may be redeemed. But if one said: These saplings are like an offering until they are cut down, or: This garment is like an offering until it is burned, then they are not subject to the possibility of redemption.
6. In the case of one who takes a vow that he will not derive benefit from seafarers, he is permitted to benefit from those who live on dry land. But if he takes a vow not to derive benefit from those who live on dry land, he is also prohibited from deriving benefit from seafarers, because seafarers are included within the category of those who live on dry land. The mishna now defines seafarers: Not like those that travel by ship from Akko to Jaffa, which is a short trip, but rather one who customarily departs [lefaresh] to distant locations, e.g., foreign countries.
7. One who takes a vow not to derive benefit from those who see the sun is prohibited from deriving benefit even from the blind, although they see nothing. This is because he meant only to include all those that the sun sees, i.e., shines upon with light.
8. One who takes a vow not to derive benefit from those that have dark heads [sheḥorei harosh] is prohibited from deriving benefit from those that are bald, although they have no hair at all, and from the elderly who have white hair. This is because the term is not to be understood in its simple meaning but rather in a broader manner. But he is permitted to derive benefit from women and from children, because only men are called: Those with dark heads.
9. One who takes a vow not to derive benefit from those that are born [yeludim] is permitted to derive benefit from those who will be born [noladim] after the time of the vow. But if one takes a vow not to derive benefit from those who will be born, he is also prohibited from deriving benefit from those that are already born at the time of the vow. Rabbi Meir permits deriving benefit even from those that are already born at the time of the vow because he holds that the one taking the vow was precise in prohibiting only those that will be born. And the Rabbis say: He intended to include with this expression only one whose nature is to be born. Therefore, both those who will be born and those who were already born are included in the vow.
10. One who takes a vow that deriving benefit from those who rest on Shabbat is forbidden to him is prohibited from deriving benefit from a Jew, and he is also prohibited from deriving benefit from Samaritans [Kutim] because they are also Shabbat observers. One who takes a vow that deriving benefit from those who eat garlic on Shabbat night is forbidden to him is prohibited from deriving benefit from a Jew, and he is also prohibited from benefiting from Samaritans. However, if one takes a vow that deriving benefit from those who ascend to Jerusalem is forbidden to him, he is prohibited from deriving benefit from a Jew, but he is permitted to benefit from Samaritans because they do not ascend to Jerusalem, but rather, to Mount Gerizim.
11. If one says: The property of the descendants of Noah is konam for me, and for that reason I will not benefit from it, he is permitted to derive benefit from a Jew but prohibited from deriving benefit from the nations of the world. If one says: The property of the offspring of Abraham is forbidden to me, and for that reason I will not benefit from it, he is prohibited from deriving benefit from a Jew but permitted to derive benefit from the nations of the world. If one says: The property of a Jew is forbidden to me, and for that reason I will not benefit from it, he may purchase items from a Jew for more than the market price and may sell items to a Jew for less than the market price, so that he does not derive benefit from the transactions. If one says: Benefit from me is forbidden to a Jew, he may purchase items from a Jew for less than the market price and may sell items to a Jew for more than the market price, so that he does not derive benefit from the transactions. But although this would be permitted, they do not listen to him, i.e., people will generally not agree to deal with him in a manner that causes them a loss in every transaction. If one says: The property of a Jew is forbidden to me, and for that reason I will not benefit from them, and my property is forbidden to a Jew and they will not benefit from me, in this case he may benefit from the nations of the world but not from a Jew, and a Jew may not benefit from him. If one says: Benefiting from those who are uncircumcised is konam for me, he is permitted to derive benefit from uncircumcised Jews because they are not regarded as uncircumcised, but he is prohibited from deriving benefit from the circumcised of the nations of the world. Conversely, if he said: Benefiting from those who are circumcised is konam for me, he is prohibited from deriving benefit even from uncircumcised Jews and he is permitted to derive benefit from the circumcised of the nations of the world, as the term uncircumcised is used only to name the nations of the world, as it is stated: “For all the nations are uncircumcised, but all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25), and it says: “And this uncircumcised Philistine shall be” (I Samuel 17:36), and it says: “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph” (II Samuel 1:20). These verses indicate that ordinary gentiles are referred to as uncircumcised, regardless of whether they are actually circumcised. Rabbi Elazar ben Azarya says: The foreskin is repulsive, as is evident from the fact that the wicked are disgraced through it, as it is stated: “Behold, the days come, says the Lord, that I will punish all them that are circumcised in their uncircumcision: Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that have the corners of their hair polled, that dwell in the wilderness; for all the nations are uncircumcised, but all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25), which indicates that there is an element of disgrace associated with the foreskin. Rabbi Yishmael says: So great is the mitzva of circumcision that thirteen covenants were sealed with regard to it, for the word covenant appears thirteen times in the biblical passage that discusses circumcision (Genesis, chapter 17). Rabbi Yosei says: So great is the mitzva of circumcision that it overrides the strict halakhot of Shabbat, as circumcision is performed even if the eighth day following the birth of a son occurs on Shabbat, despite the fact that circumcision violates the prohibition of labor on Shabbat. Rabbi Yehoshua ben Korḥa says: Great is the mitzva of circumcision, as is evident from the fact that the punishment of Moses the righteous for not circumcising his son when he was capable of doing so was not postponed for even a full hour (see Exodus 4:24–26). Rabbi Neḥemya says: So great is the mitzva of circumcision that it overrides the prohibitions associated with leprosy. If leprosy is found on the foreskin of an infant, although it is generally prohibited to cut the afflicted area, it is permitted to do so to perform the mitzva of circumcision. Rabbi Yehuda HaNasi says: So great is the mitzva of circumcision that despite all the mitzvot that Abraham our Patriarch did, he was not called wholehearted until he circumcised himself, as it is stated at the time that the mitzva was given to him: “Walk before Me and you should be wholehearted” (Genesis 17:1). Alternatively, so great is the mitzva of circumcision that if not for it the Holy One, Blessed be He, would not have created His world, as it is stated: “Thus says the Lord: If My covenant be not with day and night, I would not have appointed the ordinances of heaven and earth” (Jeremiah 33:25), and the covenant that exists day and night is the covenant of circumcision, as it is always found on the person’s body.
גמרא
וּפְלִיגָא דְּרִבִּי אֱלִעָזָר דְּאָמַר רִבִּי אֶלְעָזָר גְּדוֹלָה תּוֹרָה שֶׁאִלְמָלֵא תּוֹרָה לֹא נִתְקַיְּמוּ שָׁמַיִם וָאָרֶץ שֶׁנֶּאֱמַר (ירמיה לג) אִם לֹא בְרִיתִי יוֹמָם וָלַיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי. אָמַר רִבִּי אֲבָהוּ אָמַר רִבִּי אֶלְעָזָר מִפְּנֵי מָה נֶעֱנָשׁ אַבְרָהָם אָבִינוּ וְנִשְׁתַּעְבְּדוּ בָּנָיו בְּמִצְרַיִם מָאתַיִם וְעֶשֶׂר שָׁנִים מִפְּנֵי שֶׁעָשָׂה אַנְגַּרְיָיא בְּתַלְמִידֵי חֲכָמִים שֶׁנֶּאֱמַר (בראשית יד) וַיָּרֶק אֶת חֲנִיכָיו יְלִידֵי בֵיתוֹ. וּשְׁמוּאֵל אָמַר מִפְּנֵי שֶׁהִפְרִיז עַל מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנֶּאֱמַר (שם טו) בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה. וְרִבִּי יוֹחָנָן אָמַר שֶׁהִפְרִישׁ בְּנֵי אָדָם מִלְּהִכָּנֵס תַּחַת כַּנְפֵי הַשְּׁכִינָה שֶׁנֶּאֱמַר (שם יד) תֵּן לִי הַנֶּפֶשׁ וְהָרְכוּשׁ קַח לָךְ. וַיָּרֶק אֶת חֲנִיכָיו יְלִידֵי בֵיתוֹ. רַב אָמַר שֶׁהוֹרִיקָן בַּתּוֹרָה וּשְׁמוּאֵל אָמַר שֶׁהוֹרִיקָן בַּזָּהָב. שְׁמוֹנָה עָשָׂר וּשְׁלש מֵאוֹת אָמַר רִבִּי אָמֵי בַּר אַבָּא אֱלִיעֶזֶר כְּנֶגֶד כֻּלָּם. אִיכָּא דַּאֲמָרֵי אֱלִיעֶזֶר הוּא דְּחוּשְׁבְּנֵיהּ הָכִי הֲוֵי. אָמַר רִבִּי אָמֵי בַּר אַבָּא: בֶּן שָׁלשׁ שָׁנִים הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ שֶׁנֶּאֱמַר: עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקוֹלִי. חוּשְׁבְּנֵיהּ מֵאָה וְשַׁבְעִין וּתְרֵין. וְאָמַר רָמֵי בַּר אַבָּא: הַשָּׂטָן בְּחוּשְׁבָּנֵהּ תְּלַת מֵאָה וְשִׁתִּין וְאַרְבָּעָה. וְאָמַר רָמֵי בַּר אַבָּא: כְּתִיב אַבְרָם וּכְתִיב אַבְרָהָם. בִּתְחִלָּה הִמְלִיכוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל רמ''ג אֵיבָרִים וּלְבַסּוֹף הִמְלִיכוֹ עַל רְמַ''ח אֵיבָרִים וְאֵלּוּ הֵן: שְׁתֵּי עֵינַיִם וּשְׁתֵּי אָזְנַיִם וְרֹאשׁ הַגְּוִיָּה. וְאָמַר רָמֵי בַּר אַבָּא מַאי דִּכְתִיב (קהלת ט) עִיר קְטַנָּה וַאֲנָשִׁים וְגוֹ'. עִיר קְטַנָּה זֶה הַגּוּף. וַאֲנָשִׁים בָּהּ מְעַט, אֵלּוּ אֵיבָרִים. וּבָא אֵלֶיהָ מֶלֶךְ גָּדוֹל וְסָבַב אוֹתָהּ, זֶה יֵצֶר הָרָע. וּבָנָה עָלֶיהָ מְצוֹדִים וַחֲרָמִים, אֵלּוּ עֲוֹנוֹת. וּמָצָא בָּהּ אִישׁ מִסְכֵּן וְחָכָם, זֶה יֵצֶר טוֹב. וּמִלַּט הוּא אֶת הָעִיר בְּחָכְמָתוֹ, זוֹ תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים וְאָדָם לֹא זָכַר אֶת הָאִישׁ הַמִּסְכֵּן הַהוּא דְּבִשְׁעַת יֵצֶר הָרָע לֵית דְּמִדְכַּר לֵהּ לְיֵצֶר טוֹב (שם ז) וְהַחָכְמָה תָּעוֹז לֶחָכָם מֵעֲשָׂרָה שַׁלִּיטִים שְׁתֵּי עֵינַיִם וּשְׁתֵּי אָזְנַיִם וּשְׁתֵּי יָדַיִם וּשְׁתֵּי רַגְלַיִם וְרֹאשׁ הַגְּוִיָּה וּפֶה. אָמַר רִבִּי זְכַרְיָה מִשּׁוּם רִבִּי יִשְׁמָעֵאל: בִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְהוֹצִיא כְּהֻנָּה מִשֵּׁם שֶׁנֶּאֱמַר (בראשית יד) וְהוּא כֹּהֵן לְאֵל עֶלְיוֹן. כֵּיוָן שֶׁהִקְדִּים בִּרְכַּת אַבְרָהָם לְבִרְכַּת הַמָּקוֹם הוֹצִיאָהּ מֵאַבְרָהָם שֶׁנֶּאֱמַר וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קוֹנֶה שָׁמַיִם וָאָרֶץ וּבָרוּךְ אֵל עֶלְיוֹן. אָמַר לוֹ אַבְרָהָם: וְכִי מַקְדִּימִין בִּרְכַּת עֶבֶד לְבִרְכַּת קוֹנוֹ. מִיָּד נִתְּנָה לְאַבְרָהָם שֶׁנֶּאֱמַר (תהילים קי) נְאֻם ה' לַאֲדוֹנִי שֵׁב לִימִינִי עַד אָשִׁית אוֹיְבֶיךָ הֲדוֹם לְרַגְלֶיךָ. וּבַתְרֵיהּ כְּתִיב: נִשְׁבַּע ה' וְלֹא יִנָּחֵם אַתָּה כֹהֵן לְעוֹלָם עַל דִּבְרָתִי מַלְכִּי צֶדֶק עַל דִּבּוּרוֹ שֶׁל מַלְכִּי צֶדֶק וְהַיְנוּ דִּכְתִיב וְהוּא כֹּהֵן לְאֵל עֶלְיוֹן. הוּא כֹּהֵן וְאֵין זַרְעוֹ כֹּהֵן:
The Gemara comments: And this statement disagrees with the words of Rabbi Eliezer, for Rabbi Eliezer said: Great is the Torah, for if not for Torah, heaven and earth would not have been established, as it is stated: “If My covenant be not with day and night, I would not have appointed the ordinances of heaven and earth” (Jeremiah 33:25). According to Rabbi Eliezer, the covenant that exists day and night is the Torah, as it says: “You should contemplate it day and night” (Joshua 1:8).
Rav Yehuda said that Rav said: At the time that the Holy One, Blessed be He, said to Abraham our Patriarch: “Walk before Me and you should be wholehearted” (Genesis 17:1), a sensation of trembling seized him and he said: Perhaps there is something disgraceful about me due to a transgression that I committed, and therefore I cannot be called complete. When God said to him: “And I will make My covenant between Me and you” (Genesis 17:2), his mind was set at ease, since he understood that the removal of the foreskin that he was now commanded to do was the reason he had not yet achieved completion.
The Gemara expounds the verse “and He brought him outside” (Genesis 15:5): Abraham said before Him: Master of the Universe, I looked at my constellation and according to it I will have only one son, and a son has already been born to me, i.e., Ishmael. He said to him: Emerge from your astrology because there is no constellation for the Jewish people, as they are not subject to the influence of astrology.
Rabbi Yitzḥak said: Anyone who conducts himself with wholeheartedness, the Holy One, Blessed be He, treats him with wholeheartedness, as it is stated: “With the devout You act devoutly, and with the one who is strong in his wholeheartedness You act wholeheartedly” (II Samuel 22:26).
Rabbi Hoshaya said: Anyone who acts wholeheartedly, time will stand for him, i.e., he will be successful, as it is stated: “Walk before Me and you should be wholehearted” (Genesis 17:1), and it is written: “And you shall be the father of a multitude of nations” (Genesis 17:4).
Rabbi Yehuda HaNasi said: Anyone who divines, i.e., he guesses and looks for signs about the future, the sign will injure him, as it is stated: “For there is to him [lo] divination with Jacob” (Numbers 23:23). The Gemara asks: But it is written lo with the letters lamed alef, meaning “no divination,” as opposed to with the letters lamed vav, meaning “there is to him divination.” The straightforward meaning of the verse is that there is no divination with regard to Jacob. Rather, the reason that he will be injured is not based on the verse but rather due to the concept of measure for measure: Since he attempts to tell his fortune, it injures him.
Ahava, son of Rabbi Zeira, teaches: Any person who does not divine his future is brought inside a partition close to God to a place that even the ministering angels cannot enter inside, as it is stated: “For there is no divination with Jacob, neither is there any enchantment with Israel, now it is said to Jacob and Israel what has God wrought” (Numbers 23:23). In other words, matters are revealed to Israel that even the angels do not know, since Israel is closer to God than the angels.
Rabbi Abbahu said that Rabbi Elazar said: For what reason was Abraham our Patriarch punished and his children enslaved to Egypt for 210 years? Because he made a draft [angarya] of Torah scholars, as it is stated: “He led forth his trained men, born in his house” (Genesis 14:14). These trained men that he took to war were actually his disciples, who were Torah scholars.
And Shmuel said: Because he greatly examined [hifriz] the characteristics of the Holy One, Blessed be He, as it is stated: “Whereby shall I know that I shall inherit it?” (Genesis 15:8). And Rabbi Yoḥanan said: He was punished because he distanced people from entering under the wings of the Divine Presence, as it is stated that the king of Sodom said to him: “Give me the people and take the goods to yourself” (Genesis 14:21), but Abraham refused to take any goods either. If he had not listened to the king of Sodom and had allowed the people to remain with him, he would have brought the prisoners under the wings of the Divine Presence.
The Gemara returns to discuss one of the verses cited previously: “He led forth [vayyarek] his trained men, born in his house” (Genesis 14:14). Rav said: He showered them [horikan] with Torah like someone who pours from one vessel into another, and Shmuel said: He showered them [horikan] with gold and gave them an abundance of money so that they would go to war with him.
The Torah states that he took “eighteen and three hundred” (Genesis 14:14) men to war. Rabbi Ami bar Abba said: Eliezer was equivalent to all of them. There are those who say: Only Eliezer is referred to here, as the numerical value of the letters of his name is this amount, i.e., 318.
And Rabbi Ami bar Abba said: Abraham recognized his Creator at the age of three years, as it is stated: “Because [ekev] Abraham hearkened to My voice” (Genesis 26:5). The numerical value of the letters of the word ekev is 172, indicating that he observed the halakha for this many years. If Abraham lived until 175 then his first recognition of the Creator must have been at the age of three.
And Rami bar Abba said in a similar manner:
The letters of the term the Satan [haSatan] in numerical value is 364, which equals the number of days of the year, except for Yom Kippur, during which he has no power. And Rami bar Abba said: It is written “Abram,” and after he was commanded to perform circumcision it is written “Abraham” (Genesis 17:5). Initially the Holy One, Blessed be He, enthroned him as ruler over 243 limbs, which is the numerical equivalent of the letters of the word Abram. And in the end, after he was circumcised, He enthroned him as ruler over 248 limbs, which is the numerical equivalent of the letters of the word Abraham.
These are the additional limbs: Two eyes, and two ears, and the tip of the sex organ. Following his circumcision, he had total control over them, and they performed only according to his will.
And Rami bar Abba said: What is the meaning of that which is written: “There was a little city and few men in it, and there came a great king against it, and besieged it, and built great bulwarks against it. Now there was found in it a man poor and wise, and he by his wisdom delivered the city; yet no man remembered that same poor man” (Ecclesiastes 9:14–15)? “A little city,” this is referring to the body; “and few men in it,” this is referring to the limbs; “and there came a great king against it and besieged it,” this is referring to the evil inclination; “and built great bulwarks against it,” these are sins.
The Gemara expounds on the next section of the verse: “Now there was found in it a man poor and wise,” this is referring to the good inclination; “and he by his wisdom delivered the city,” this is referring to repentance and good deeds that are cause by the good inclination. “Yet no man remembered that same poor man” means that when the evil inclination overcomes the good inclination no one remembers the good inclination.
The Gemara interprets the following verse in a similar homiletical manner: “Wisdom is a stronghold to the wise man more than ten rulers that are in a city” (Ecclesiastes 7:19). “Wisdom is a stronghold to the wise man,” this is referring to repentance and good deeds. “More than ten rulers,” these are the two eyes, and two ears, and two hands, and two legs, and the tip of the sex organ, and the mouth, which are the limbs that are used by a person to interact with the world.
Rabbi Zekharya said in the name of Rabbi Yishmael: The Holy One, Blessed be He, wanted the priesthood to emerge from Shem, so that his children would be priests, as it is stated: “And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High” (Genesis 14:18). Once Melchizedek, traditionally identified as Shem, placed the blessing of Abraham before the blessing of the Omnipresent, He had the priesthood emerge from Abraham in particular, and not from any other descendant of Shem.
As it is stated: “And he blessed him and said: Blessed be Abram of God Most High, Maker of heaven and earth, and blessed be God the Most High” (Genesis 14:19–20). Abraham said to him: And does one place the blessing of the servant before the blessing of his master? You should have blessed God first. Immediately the Holy One, Blessed be He, gave the priesthood to Abraham, as it is stated: “The Lord says to my lord: Sit at My right hand, until I make your enemies your footstool” (Psalms 110:1), and afterward it is written: “The Lord has sworn, and will not repent: you shall be a priest forever, because you are a king of righteousness [al divrati malki tzedek]” (Psalms 110:4), which is explained homiletically to mean: Due to the improper words [divrati] of Melchizedek, the offspring of Abraham shall be priests of God forever.
The Gemara comments: And this is as it is written: “And he was priest of God the Most High” (Genesis 14:18), which emphasizes that he, Melchizedek, is a priest, but his children will not be priests.
זוהר
רַבִּי אֶלְעָזָר פָּתַח וְאָמַר (ירמיה ב) כֹּה אָמַר ה' זָכַרְתִּי לָךְ חֶסֶד נְעוּרָיִךְ וְגוֹ'. הַאי קְרָא עַל כְּנֶסֶת יִשְׂרָאֵל אִתְמָר בְּשַׁעְתָּא דַּהֲוָת אָזְלָא בְּמַדְבְּרָא עִמְּהוֹן דְּיִשְׂרָאֵל. זָכַרְתִּי לָךְ חֶסֶד דָּא עֲנָנָא דְּאַהֲרֹן דְּנָטְלָא בְּחָמֵשׁ אָחֳרָנִין דְּאִתְקַשְּׁרוּ עֲלָךְ וּנְהִירוּ עֲלָךְ. אַהֲבַת כְּלוּלוֹתָיִךְ דְּאִשְׁתַּכְלְלוּ לָךְ (ס''א וְכֻלְּהוּ אִשְׁתַּכְלְלוּ בָּךְ) וְאַעֲטְרוּ לָךְ וְאַתְקִּינוּ לָךְ כְּכַלָּה דְּתַעְדֵּי תַּכְשִׁיטָאָה. וְכָל כָּךְ לָמָּה. בְּגִין לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה תָּא חֲזֵי בְּשַׁעְתָּא דְּבַר נַשׁ יָתִיב בְּמָדוֹרָא דָּא צִלָּא דִּמְהֵימָנוּתָא שְׁכִינְתָּא פַּרְסָא גַּדְּפָאָה עֲלֵיהּ מִלְּעֵילָא וְאַבְרָהָם וַחֲמִשָּׁה צַדִּיקַיָּא אָחֳרָנִין שַׁוְיָן מָדוֹרֵיהוֹן עִמֵּיהּ הֲדָא הוּא דִּכְתִיב בַּסֻכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים. שִׁבְעַת יָמִים כְּתִיב וְלָא בְּשִׁבְעַת הַיָּמִים. כְּגַוְנָא דָּא כְּתִיב (שמות לא) כִּי שֵׁשֶׁת יָמִים עָשָׂה ה' אֶת הַשָּׁמַיִם וְגוֹ'. וּבָעֵי בַּר נַשׁ לְמֶחֱדֵי בְּכָל יוֹמָא וְיוֹמָא בְּאַנְפִּין נְהִירִין בְּאוּשְׁפִּיזִין אִלֵּין דְּשַׁרְיָן עִמֵּיהּ. וְאָמַר רַבִּי אַבָּא כְּתִיב בַּסֻכּוֹת תֵּשְׁבוּ שִׁבְעַת יָמִים וּלְבָתַר יֵשְׁבוּ בַסֻכֹּת בְּקַדְּמִיתָא תֵּשְׁבוּ וּלְבָתַר יֵשְׁבוּ. אֶלָּא קַדְּמָאָה לְאוּשְׁפִּיזֵי תִּנְיָנָא לִבְנֵי עָלְמָא. קַדְּמָאָה לְאוּשְׁפִּיזֵי כִּי הָא דְּרַב הַמְנוּנָא סָבָא כַּד הֲוָה עַיִּל לַסֻכָּה הֲוָה חָדֵי וְקָאִים עַל פִּתְחָא דְּסֻכָּה מִלְּגָאו וְאָמַר נְזַמֵּן לְאוּשְׁפִּיזִין מְסַדֵּר (נ''א נְסַדֵּר) פְּתוֹרָא וְקָאִים עַל רַגְלוֹהִי וּמְבָרֵךְ וְאוֹמֵר בַּסֻכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים תִּיבוּ אוּשְׁפִּיזִין עִלָּאִין תִּיבוּ תִּיבוּ אוּשְׁפִּיזֵי מְהֵימָנוּתָא תִּיבוּ אָרִים (ס''א אִסְחֵי) יְדוֹי וְחָדֵי וְאָמַר זַכָּאָה חוּלְקָנָא וְזַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל דִּכְתִיב (דברים לב) כִּי חֵלֶק ה' עַמּוֹ וְגוֹמֵר וַהֲוָה יָתִיב תִּנְיָנָא לִבְנֵי עָלְמָא דְּמַאן דְּאִית לֵיהּ חוּלָקָא בְּעַמָּא וּבְאַרְעָא קַדִּישָׁא יָתִיב בְּצִלָּא דִּמְהֵימָנוּתָא לְקִבְלָא אוּשְׁפִּיזִין לְמֶחֱדֵי בְּהַאי עָלְמָא וּבְעָלְמָא דְּאָתֵי וּבָעִי לְמֶחֱדֵי לְמִסְכְּנֵי מַאי טַעֲמָא בְּגִין דְּחוּלָקָא דְּאִנּוּן אוּשְׁפִּיזִין דְּזַמִּין דְּמִסְכְּנֵי הוּא:
רַבִּי אֶלְעָזָר פָּתַח, כֹּה אָמַר ה' זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ וְגוֹ'. מִקְרָא זֶה נֶאֱמַר עַל כְּנֶסֶת יִשְׂרָאֵל, בְּשָׁעָה שֶׁהָיְתָה הוֹלֶכֶת עִם יִשְׂרָאֵל בַּמִּדְבָּר. זָכַרְתִּי לָךְ חֶסֶד, זֶהוּ עָנָן שֶׁל אַהֲרֹן, שֶׁנָּסַע בְּחָמֵשׁ עֲנָנִים אֲחֵרִים, שֶׁנִּתְקַשְּׁרוּ עָלֶיךְ וְהֵאִירוּ עָלֶיךְ. אַהֲבַת כְּלוּלוֹתָיִךְ, שֶׁאֵלּוּ הָעֲנָנִים שֶׁכָּלְלוּ אוֹתָךְ, וְהֶעֱטִירוּ אוֹתָךְ וְהִתְקִינוּ אוֹתָךְ כְּכַלָּה תַּעְדֶּה כֵּלֶיהָ. וְכָל כָּךְ לָמָּה. הוּא מִשּׁוּם לֶכְתֵּךְ אַחֲרַי בַמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה. בֹּא וּרְאֵה, בְּשָׁעָה שֶׁאָדָם יוֹשֵׁב בַּמָּדוֹר הַזֶּה, בַּסֻּכָּה, שֶׁהוּא צֵל הָאֱמוּנָה, הַשְּׁכִינָה פּוֹרֶשֶׂת כְּנָפֶיהָ עָלָיו מִלְּמַעְלָה, וְאַבְרָהָם וַחֲמִשָּׁה צַדִּיקִים אֲחֵרִים עוֹשִׂים מִשְׁכָּנָם עִמּוֹ. אָמַר רַבִּי אַבָּא, אַבְרָהָם וַחֲמִשָּׁה צַדִּיקִים, וְדָוִד הַמֶּלֶךְ, עוֹשִׂים מִשְׁכָּנָם עִמּוֹ. זֶ''שׁ, בַּסֻּכּוֹת תֵּשְׁבוּ שִׁבְעַת יָמִים. שִׁבְעַת יָמִים כָּתוּב וְלֹא בְּשִׁבְעַת יָמִים, כְּעֵין זֶה כָּתוּב, כִּי שֵׁשֶׁת יָמִים עָשָׂה ה' אֶת הַשָּׁמַיִם וְגוֹ'. וְצָרִיךְ הָאָדָם לִשְׂמֹחַ בְּכָל יוֹם וָיוֹם בְּפָנִים שְׂמֵחִים בְּאֵלּוּ הָאוֹרְחִים, חג''ת נהי''מ הַשּׁוֹרִים עִמּוֹ. וְאָמַר רַבִּי אַבָּא: כָּתוּב, בַּסֻּכּוֹת תֵּשְׁבוּ שִׁבְעַת יָמִים, וְאַחַר כָּךְ יֵשְׁבוּ בַּסֻּכּוֹת, בַּתְּחִלָּה אוֹמֵר תֵּשְׁבוּ וְאַחַר כָּךְ יֵשְׁבוּ. אֶלָּא הָרִאשׁוֹן, הוּא לְהָאוֹרְחִים, תֵּשְׁבוּ. וְהַשֵּׁנִי הוּא לִבְנֵי הָעוֹלָם, יֵשְׁבוּ. הָרִאשׁוֹן הוּא לְהָאוֹרְחִים, כְּמוֹ רַב הַמְּנוּנָא סָבָא, כְּשֶׁנִּכְנָס לַסֻּכָּה, הָיָה שָׂמֵחַ וְעוֹמֵד עַל פֶּתַח הַסֻּכָּה מִבִּפְנִים, וְאָמַר, נְזַמֵּן אֶת הָאוֹרְחִים. וְעָרַךְ הַשֻּׁלְחָן, וְעָמַד עַל רַגְלָיו, וּמְבָרֵךְ לֵישֶׁב בַּסֻּכָּה, וְאוֹמֵר, בַּסֻּכּוֹת תֵּשְׁבוּ שִׁבְעַת יָמִים. שְׁבוּ אוֹרְחִים הָעֶלְיוֹנִים, שְׁבוּ. שְׁבוּ אוֹרְחֵי הָאֱמוּנָה, שְׁבוּ. וְהֵרִים יָדָיו וְשָׂמַח וְאָמַר, אַשְׁרֵי חֶלְקֵנוּ אַשְׁרֵי חֶלְקָם שֶׁל יִשְׂרָאֵל שֶׁכָּתוּב, כִּי חֵלֶק ה' עַמּוֹ וְגוֹ'. וְהָיָה יוֹשֵׁב. הַשֵּׁנִי, שֶׁהוּא לִבְנֵי הָעוֹלָם. הַיְנוּ כִּי מִי שֶׁיֵּשׁ לוֹ חֵלֶק בָּעָם וּבָאָרֶץ הַקָּדוֹשׁ, יוֹשֵׁב בְּצֵל הָאֱמוּנָה לְקַבֵּל הָאוֹרְחִים, לִשְׂמֹחַ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא. וּצְרִיכִים לְשַׂמֵּחַ אֶת הָעֲנִיִּים. מַהוּ הַטַּעַם. הוּא מִשּׁוּם שֶׁחֶלְקָם שֶׁל אֵלּוּ הָאוֹרְחִים שֶׁהִזְמִין לִסְעֻדָּתוֹ, שַׁיָּךְ לַעֲנִיִּים.
הלכה פסוקה
א. אֵין מַנִּיחִין בָּשָׂר חַי עַל הַפַּת. וְאֵין מַעֲבִירִין כּוֹס מָלֵא עַל הַפַּת וְאֵין סוֹמְכִין אֶת הַקְּעָרָה בְּפַת. וְאֵין זוֹרְקִין אֶת הַפַּת. וְלֹא אֶת הַחֲתִיכוֹת וְלֹא הָאוֹכָלִין שֶׁאֵין לָהֶן קְלִיפִין. כְּגוֹן תּוּתִים וַעֲנָבִים וּתְאֵנִים מִפְּנֵי שֶׁהֵן נִמְאָסִין. וּמֻתָּר לִמְשֹׁךְ אֶת הַיַּיִן בְּצִנּוֹרוֹת בְּבָתֵּי חֲתָנִים וְזוֹרְקִין לִפְנֵיהֶם קְלָיוֹת וֶאֱגוֹזִים בִּימוֹת הַחַמָּה אֲבָל לֹא בִּימוֹת הַגְּשָׁמִים מִפְּנֵי שֶׁנִּמְאָסִין וְאֵין נוֹטְלִין יְדֵיהֶן בְּיַיִן בֵּין חַי בֵּין מָזוּג וְכֵן אֵין מַפְסִידִין שְׁאָר אוֹכְלִין וּמַשְׁקִין דֶּרֶךְ בִּזּוּי וּבְעִיטָה:
ב. אָסוּר לְאוֹרְחִים לִטֹּל כְּלוּם מִמַּה שֶּׁלִּפְנֵיהֶם וְלִתֵּן בְּיַד בְּנוֹ אוֹ בִּתּוֹ שֶׁל בַּעַל הַבַּיִת שֶׁמָּא יִתְבַּיֵּשׁ בַּעַל הַסְּעֻדָּה שֶׁהֲרֵי אֵין לוֹ אֶלָּא מַה שֶּׁהֵבִיא לִפְנֵיהֶם וְנִמְצְאוּ הַקְּטַנִּים נוֹטְלִים אוֹתָם וְהוֹלְכִים. לֹא יִשְׁלַח אָדָם לַחֲבֵרוֹ חָבִית יַיִן וְשֶׁמֶן צָף עַל פִּיהָ שִׁמֶּא יִשְׁלַח לוֹ אָדָם חָבִית שֶׁכֻּלָּהּ יַיִן וְיִדְמֶה שֶׁהוּא שֶׁמֶן וְשֶׁמֶן הוּא שֶׁעַל פָּנֶיהָ בִּלְבַד וִיזַמֵּן אוֹרְחִים וְיִתְבַּיֵּשׁ וְכֵן כָּל כַּיּוֹצֵא בִּדְבָרִים אֵלּוּ הַמְבִיאִים לִידֵי בּוּשָׁה לְבַעֲלֵי הַסְּעֻדָּה אֲסוּרִים:
Raw meat is not to be put on bread. A full cup of wine is not to be passed over bread. A dish should not be supported with a slice (or loaf) of bread. Bread must not be thrown. Nor should this be done with pieces of food, or with food that is without a shell, such as mulberries, grapes, figs, because they are thus rendered nauseous. Wine may be drawn through pipes in houses where wedding festivities are taking place. Parched corn and nuts may be flung in front of a bridal couple, but only in summer and not in winter, for then they would become nauseous. The hands may not be washed in wine, whether it be pure or diluted. So too no kind of food or drink may be spoilt by being handled contemptuously or roughly.
Guests may not take of the food put before them and give it to the host's son or daughter For the host would be ashamed if it was to be that which he had put before his guests and it turned out that the children had taken it. One may not send to his friend a cask of wine with oil floating on its surface. For the latter may have received another cask containing wine only; and under the impression that the former cask contains oil, will invite guests to a meal and be put to shame. Similarly any procedure of a like character which might bring shame to a host is forbidden.
מוסר
בַּעַל הַלָּשׁוֹן תְּשׁוּבָתוֹ קָשָׁה אַחֲרֵי אֲשֶׁר לִמַּד לְשׁוֹנוֹ דְּבַר שֶׁקֶר וּפִיו שָׁלֻחַ בְּרָעָה וּמֵרֹב הַהֶרְגֵּל אֵינֶנּוּ שַׁלִּיט בְּרוּחוֹ. וּכְאִלּוּ לְשׁוֹנוֹ גָּרַם הַמַּחֲשָׁבָה כְּעִנְיַן שֶׁנֶּאֱמַר (תהלים נב) הַוּוֹת תַּחְשׁוֹב לְשׁוֹנֶךָ. וְנֶאֱמַר (קהלת י) שִׂפְתֵי כְסִילִים תְּבַלְּעֶנוּ וְנֶאֱמַר (משלי יא) פִּי כְסִיל מְחִתָּה לוֹ מְחִתָּה לְשׁוֹן יִרְאָה וּמָגוֹר רְצוֹנוֹ לוֹמַר כִּי הַכְּסִיל יָרֵא וְיָגֹר מִזַּעַם לְשׁוֹנוֹ פֶּן יִוָּקֵשׁ בּוֹ כַּאֲשֶׁר יָרֵא מֵאוֹיְבוֹ כִּי אֵין שְׂפָתָיו בִּרְשׁוּתוֹ. גַּם חֶטְאוֹ נָקֵל בְּעֵינָיו כִּי יֹאמַר אַךְ דְּבַר שְׂפָתַיִם הוּא וְלֹא פָּנָה אֶל נְזָקָיו הָרַבִּים עַל כֵּן לֹא יָשׁוּב מִדַּרְכּוֹ הָרָעָה וְאִם שׁוֹב יָשׁוּב אֵין תְּשׁוּבָתוֹ שְׁלֵמָה כִּי לֹא יַכִּיר גֹּדֶל חֶטְאוֹ כִּי הַתְּשׁוּבָה הַשְּׁלֵמָה לְהִנָּקוֹת מִפֶּשַׁע רַב כִּי יָקֵד יָקוֹד הַיָּגוֹן בְּנַפְשׁוֹ כִּיקוֹד אֵשׁ וְאָמַר שְׁלֹמֹה עָלָיו הַשָּׁלוֹם (משלי כא) זֵד יָהִיר לֵץ שְׁמוֹ עוֹשֶׂה בְּעֶבְרַת זָדוֹן פֵּרוּשׁ הַלֵּץ אֲשֶׁר גָּבַר זְדוֹנוֹ לְהַכּוֹת בִּלְשׁוֹנוֹ בְּגַאֲוָתוֹ וּגְאוֹנוֹ וְעֶבְרָתוֹ וַחֲרוֹנוֹ אַל תֹּאמַר כִּי בִּלְשׁוֹנוֹ לְבַד יַכֶּה וְלֹא בְּמַעֲשֵׂה כִּי יָדוֹעַ תֵּדַע כִּי הוּא עוֹשֶׂה בְּעֶבְרַת זָדוֹן רְצוֹנוֹ לוֹמַר כִּי אִם לֹא יוּכַל לְהַכּוֹת אֶת אוֹיְבָיו בִּלְשׁוֹנוֹ וְיוּכַל הַכּוֹת בּוֹ בְּמַעֲשֵׂה יַכֶּה בְּעָבְרָה וְלֹא יַחֲמֹל כַּאֲשֶׁר אָמְרוּ זִכְרוֹנָם לִבְרָכָה בְּעִנְיַן דּוֹאֵג כִּי כַּאֲשֶׁר צִוָּה שָׁאוּל לְהַכּוֹת בַּכֹּהֲנִים וַיִּמָּאֲנוּ אֲנָשָׁיו לְהַכּוֹתָם אָמַר לְדוֹאֵג אַתָּה הִכִּיתָ בַלָּשׁוֹן, אַתָּה תַּכֶּה בַּחֶרֶב, שֶׁנֶּאֱמַר (ש''א כב) סוֹב אַתָּה וּפְגַע בַּכֹּהֲנִים:
The second is because the repentance of one involved in evil speech is difficult, since he has taught his tongue to speak falsehood, and sent his mouth to evil. From so much habit, he does not control his spirit, and it is as if his mouth causes the thought - like the matter that is stated (Psalms 52:4), “Your tongue devises mischief”; and it is stated (Ecclesiastes 10:12), “but a fool’s lips will swallow him up”; and it is stated.(Proverbs 18:7), “The fool’s speech is his ruin (mechitah).” And mechitah is an expression of fear and trepidation. It means to say that the fool is afraid and in trepidation from the rage of his tongue, lest he be ensnared - like he fears from his enemy - as his lips are not in his control.
And the third is because the sin of the one involved in evil speech is light in his eyes - as he says it is only something of the lips, and he does not pay attention to its damaging the many. Hence he does not repent from his evil path. And if he does repent, his repentance will not be complete - as he will not recognize the greatness of his sin. For complete repentance to be cleansed from [such a] great transgression is when a fire of anguish is surely lit and there is like a fire burning inside his soul.
King Solomon, peace be upon him, said (Proverbs 21:24), “The violent, proud man, scoffer is his name, acts in a frenzy of violence.” The explanation is that the scoffer whose violence is great to strike with his tongue in his pride and his loftiness, his anger and his rage - do not say [about him] that he only strikes with his tongue, and not with a deed. For you should surely know that he “acts in a frenzy of violence.” He means to say that if he could not strike his enemies with his tongue and he could strike them with a deed, he would strike them with a frenzy and have no pity. [It is] like our Rabbis, may their memory be blessed, said regarding Doeg (Yerushalmi Sanhedrin 10:2) that when Saul commanded that the priests be smitten but his people refused to strike them, he said to Doeg, “You struck them with the tongue, you strike them with the sword,” as it is stated (I Samuel 22:18), “You, go and strike down the priests.”